[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821) › 5.9 # 俱舍論記 5.9 俱舍論記 5.9 - **Language:** Classical Chinese ### [5.9](https://indike.org/pramana/in.bauddha.taisho.1821.5.9) 「若無實物至如理應知」者，此即第四證有體及徵經部證有實體。有情非一名有情有情，同是有情名等無差別。若無實物無差別相名有情同分者，欲、色界等展轉差別諸有情中，有情有情等無差別覺慧。有情有情等無差別，施設名言不應得有，以覺慧必緣境故，名言必詮說法故。既起慧言，明知有體。此約無差別有情同分為難，以遍故偏舉為問；有差別不遍，故不約彼論。復例釋法同分言：如是蘊等，等無差別覺慧。等無差別，施設名言不應得有。故言如理應知。 > Regarding the passage from "If there were no real entity" to "should be understood accordingly": this is the fourth part, proving that it has a real substance and interrogating the Sautrāntikas to prove that it has an actual substance. When sentient beings are not one, it is called 'sentient beings, sentient beings'; their being identical as sentient beings is called 'equal without distinction'. If there were no real entity of non-differential character called the commonality of sentient beings, then among the sentient beings that are reciprocally differentiated across the desire realm, form realm, and so forth, the discerning wisdom of 'sentient beings, sentient beings' as equal without distinction, and the designation and verbal expression of 'sentient beings, sentient beings' as equal without distinction, would not be possible, because discerning wisdom must take an object as condition, and verbal expression must signify a real phenomenon. Since wisdom and expression arise, it is clearly known that there is an entity. This challenges \[the opponent\] with reference to the non-differential commonality of sentient beings; because it is pervasive, it is adduced specifically for the interrogation; differential \[commonality\] is not pervasive, so it is not discussed in that regard. Furthermore, it analogously explains the commonality of phenomena, saying: in the same way, the discerning wisdom of aggregates and so forth as equal without distinction, and the designation and verbal expression as equal without distinction, would not be possible. Therefore it says, "should be understood accordingly." > — English (machine translation) (machine translation) - [Previous: 5.8](https://indike.org/pramana/in.bauddha.taisho.1821.5.8) - [Next: 5.10](https://indike.org/pramana/in.bauddha.taisho.1821.5.10) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1821.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.5.9) — English, machine translation ## Linked texts (1) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.5.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.5.9](https://indike.org/pramana/in.bauddha.taisho.1821.5.9) · Pramāṇa